{ "verse_id": "6.10", "mūla": { "devanāgarī": "योगी युञ्जीत सततम् आत्मानं रहसि स्थितः | एकाकी यत-चित्तात्मा निराशीर् अपरिग्रहः", "iast": "yogī yuñjīta satatam ātmānaṃ rahasi sthitaḥ | ekākī yata-cittātmā nirāśīr aparigrahaḥ", "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 10", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "yogī", "lemma": "yogin", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "ध्यायी युञ्जीत समादध्यात् सततं सर्वदा आत्मानम् अन्तःकरणं रहसि एकान्ते गिरिगुहादौ स्थितः सन् एकाकी असहायः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "उक्तप्रकारकर्मयोगनिष्ठः सततम् अहरहः योगकाले आत्मानं युञ्जीत आत्मानं युक्तं कुर्वीत स्वदर्शननिष्ठं कुर्वीत इत्यर्थः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "इत्यादिनामत्संस्थामधिगच्छति 15 इत्यन्तेन", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] } ], "theme_lists": [], "surface_devanagari": "योगी" }, { "surface_form": "yuñjīta", "lemma": "√yuj", "grammar": "present optative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "समादध्यात् सततं सर्वदा आत्मानम् अन्तःकरणं रहसि एकान्ते गिरिगुहादौ स्थितः सन् एकाकी असहायः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "आत्मानं युक्तं कुर्वीत स्वदर्शननिष्ठं कुर्वीत इत्यर्थः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "समाधियोगयुक्तं कुर्यात्", "school": "dvaita", "weight": 0.8, "witnesses": [ "madhva", "jayatirtha" ] }, { "sense": "समाहितं कुर्यात्", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "क्षिप्तमूढविक्षिप्तभूमिपरित्यागेनैकाग्रनिरोधभूम्यां समाहितं कुर्यात्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "युञ्जीत" }, { "surface_form": "satatam", "lemma": "satatam", "grammar": "", "senses_attested_in_panel": [ { "sense": "अहरहः योगकाले आत्मानं युञ्जीत आत्मानं युक्तं कुर्वीत स्वदर्शननिष्ठं कुर्वीत इत्यर्थः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "सततम्" }, { "surface_form": "ātmānam", "lemma": "ātman", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मानम्" }, { "surface_form": "rahasi", "lemma": "rahas", "grammar": "locative neuter singular noun", "senses_attested_in_panel": [ { "sense": "एकान्ते गिरिगुहादौ स्थितः सन् एकाकी असहायः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "जनवर्जिते निःशब्दे देशे स्थितः एकाकी तत्रापि न सद्वितीयः तत्रापि यतचित्तात्मा यतचित्तमनस्कः निराशीः आत्मव्यतिरिक्ते कृत", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "स्थितः आत्मानं सततं युञ्जीत", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "गिरिगुहादौ योगप्रतिबन्धकदुर्जनादिवर्जिते देशे स्थितः एकाकी त्यक्तसर्वपरिग्रहजनः संन्यासी चित्तमन्तःकरणमात्मा देहश्च संय", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "रहसि" }, { "surface_form": "sthitaḥ", "lemma": "√sthā", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [ { "sense": "सन् एकाकी असहायः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "एकाकी तत्रापि न सद्वितीयः तत्रापि यतचित्तात्मा यतचित्तमनस्कः निराशीः आत्मव्यतिरिक्ते कृत्स्ने वस्तुनि निरपेक्षः अपरिग्र", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "आत्मानं सततं युञ्जीत", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "सन्नेकाकी सङ्गशून्यः यतं संयतं चित्तमात्मा देहश्च यस्य निराशीर्निराकाङ्क्षो निराहारो वा अपरिग्रहः परिग्रहशून्यश्च", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "एकाकी त्यक्तसर्वपरिग्रहजनः संन्यासी चित्तमन्तःकरणमात्मा देहश्च संयतौ योगप्रतिबन्धकव्यापारशून्यौ यस्य स यतचित्तात्मा", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "स्थितः" }, { "surface_form": "ekākī", "lemma": "ekākin", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "असहायः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "तत्रापि न सद्वितीयः तत्रापि यतचित्तात्मा यतचित्तमनस्कः निराशीः आत्मव्यतिरिक्ते कृत्स्ने वस्तुनि निरपेक्षः अपरिग्रहः तद्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "त्यक्तसर्वपरिग्रहजनः संन्यासी चित्तमन्तःकरणमात्मा देहश्च संयतौ योगप्रतिबन्धकव्यापारशून्यौ यस्य स यतचित्तात्मा", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "एकाकी" }, { "surface_form": "yata", "lemma": "√yam", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यत" }, { "surface_form": "citta", "lemma": "citta", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "चित्त" }, { "surface_form": "ātmā", "lemma": "ātman", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मा" }, { "surface_form": "nirāśīḥ", "lemma": "nirāśī", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "निराशीः" }, { "surface_form": "aparigrahaḥ", "lemma": "aparigraha", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "परिग्रहरहितश्चेत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "तद्व्यतिरिक्ते कस्मिंश्चिद्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "परिग्रहशून्यश्च", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "अपरिग्रहः" } ], "intertextual_panel": [ { "verse": "6.20", "type": "cross-chapter thematic parallel", "score": 0.9381, "feature_breakdown": { "cosine": 0.8681, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.8732, "stem_prefix": 6.0 } }, { "verse": "8.14", "type": "cross-chapter thematic parallel", "score": 0.9214, "feature_breakdown": { "cosine": 0.8614, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.3434, "stem_prefix": 5.0 } }, { "verse": "6.15", "type": "thematic-cluster continuation", "score": 0.9151, "feature_breakdown": { "cosine": 0.8651, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.9028, "stem_prefix": 4.0 } }, { "verse": "6.19", "type": "cross-chapter thematic parallel", "score": 0.9144, "feature_breakdown": { "cosine": 0.8644, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.621, "stem_prefix": 4.0 } }, { "verse": "6.29", "type": "cross-chapter thematic parallel", "score": 0.9112, "feature_breakdown": { "cosine": 0.8612, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.0612, "stem_prefix": 4.0 } }, { "verse": "6.12", "type": "thematic-cluster continuation", "score": 0.9098, "feature_breakdown": { "cosine": 0.8498, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.621, "stem_prefix": 5.0 } }, { "verse": "6.36", "type": "shared-vocabulary echo", "score": 0.9026, "feature_breakdown": { "cosine": 0.8626, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.0259, "stem_prefix": 4.0 } }, { "verse": "6.28", "type": "shared-vocabulary echo", "score": 0.8969, "feature_breakdown": { "cosine": 0.8569, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.9028, "stem_prefix": 4.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_6.10", "anandgiri_6.10" ], "score": 0.5, "english_rendering": "The meditator (yogī) must continuously apply the inner organ (antaḥkaraṇa) in solitude — a cave or mountaintop — having renounced all association, all craving (vīta-tṛṣṇā), and every last possession (parigraha-rahita). Śaṅkara insists the qualifiers 'solitary' and 'withdrawn' together signal complete renunciation (saṃnyāsa), not merely physical aloneness. Without that renunciation, the so-called yoga is still ego-driven motion, not the stillness that opens the way to non-dual knowledge (jñāna)." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_6.10", "vedantadeshika_6.10" ], "score": 0.5, "english_rendering": "The karma-yogin who has ripened through dedicated action now turns inward: stationed in a silent, unpeopled place, truly alone (na sa-dvitīyaḥ — not even a second companion), with mind and senses restrained, he holds the self in continuous vision (svadārśana-niṣṭhā). Rāmānuja reads 'nirāśīḥ' as total indifference to every object other than the ātman, and 'aparigrahaḥ' as freedom from even subtle proprietorship. This inward abiding is the proximate condition for bhakti-yoga, not a terminal state — it purifies the aspirant to receive Bhagavān's grace." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_6.10", "jayatirtha_6.10" ], "score": 0.5, "english_rendering": "*Yogī yuñjīta satatam ātmānam* — Madhva's bhāṣya opens with *samādhiyoga-prakāram āha*, announcing that what follows specifies the *prakāra* (mode or manner) of *samādhi*-yoga. The verb *yuñjīta* is read as *samādhiyogayuktaṃ kuryāt* — one should render the mind (*ātmānam*, i.e., *manaḥ*) concentrated in *samādhi*-yoga. Jayatīrtha presses the necessity of a fresh injunction: since *uddharet* (6.5) already ordained yoga in general, why is *yuñjīta* re-stated here? His answer — *prakāra-kathanāya vidhyanuvāda* — the re-statement (*anuvāda*) of the injunction is for the sake of specifying the *prakāra*, the exact form the practice takes. Against the objection that *yuñjīta* names only *yoga-mātra* (yoga in general) and so cannot mean *samādhi* in particular, Jayatīrtha replies: *sāmānya-śabdo 'pi prakaraṇād viśeṣe avatiṣṭhate* — even a general term, by force of context (*prakaraṇa*), settles into its specific sense. The *ātman* here is explicitly glossed as *manaḥ*: the *jīva* (individual self), irreducibly *paratantra* (eternally dependent) in relation to *svatantra* Hari, collects the mind not as an autonomous act but as an act of subordination — *samādhi* is the instrument of Hari's service, and the discipline of *ekākī yata-cittātmā nirāśīr aparigrahaḥ* (solitude, restrained mind-and-self, desirelessness, non-possession) removes what scatters it from that service.", "divergence_note": "Contaminated rendering imported a meta-note acknowledging Madhva's bhāṣya brevity and projecting a 'doctrinal extension' from general Dvaita tenets without grounding the reading in the bhāṣya's own Sanskrit moves. Repaired rendering anchors to *samādhiyoga-prakāram āha*, *samādhiyogayuktaṃ kuryāt*, *prakāra-kathanāya vidhyanuvāda*, *sāmānya-śabdo 'pi prakaraṇād viśeṣe avatiṣṭhate*, and the explicit gloss *ātmānam = manaḥ*, all drawn verbatim from Madhva and Jayatīrtha." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_6.10" ], "score": 0.5, "english_rendering": "Vallabha frames this verse as describing the yogin who is ascending (yoga-ārūḍha) into Kṛṣṇa's own nature — solitary sitting and continuous engagement are not austerities imposed from outside but expressions of the self resting in the prasāda (grace) that Kṛṣṇa already pours out. The aspirant's effort (yuñjīta) is real, yet its energy is entirely Kṛṣṇa's gift; without that prasāda, no technique yields siddhi. NOTE: Vallabha's bhāṣya covers verses 10–13 as a block, so fine-grained word-level divergence is interpolated from Puṣṭi-mārga principles." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_6.10" ], "score": 0.5, "english_rendering": "Śrīdhara identifies the subject as the already-established yogin (yoga-ārūḍha) and reads the verse as the full prescription for his ongoing practice: mind (manaḥ) must be made continuously collected (samāhita), dwelling in solitude free of all company (saṅga-śūnya), body and inner organ jointly restrained (yata-citta-ātmā), free of craving (nirāśīḥ) — which Śrīdhara glosses as either desirelessness or even abstention from food — and utterly without possessions (aparigrahaḥ). The bhakti inflection appears in his insistence that this entire prescription culminates in the verse-group closing with 'sa yogī paramo mataḥ' — the supreme yogin is ultimately the devotee." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_6.10" ], "score": 0.5, "english_rendering": "Madhusūdana reads the verse as the summit-prescription for the yoga-ārūḍha: the yogin must lift the mind out of its three defective conditions — kṣipta (scattered), mūḍha (dull), vikṣipta (distracted) — and lodge it firmly in the ekāgra-nirodha state (one-pointed cessation). The solitude is qualified: a mountain-cave free of 'wicked persons who obstruct yoga' (yoga-pratibandha-durjanādi-varjita). Desire and possession are renounced not arbitrarily but because even scripturally-permitted possessions become obstacles (yoga-pratibandha) when they occupy mental bandwidth. This double lens — Advaita's rigorous mental taxonomy plus bhakti's teleology of 'sa yogī paramo mataḥ' — is Madhusūdana's signature move." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "Tāta", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "अपरिग्रह", "role": "supporting", "other_verses_in_list": [ "4.5" ] }, { "list": "आत्मा", "role": "supporting", "other_verses_in_list": [ "5.17", "6.6", "6.29", "8.15", "9.34", "10.20", "11.3", "13.24" ] }, { "list": "चित्त", "role": "supporting", "other_verses_in_list": [ "4.21", "6.12", "6.14", "6.18", "6.19", "6.20", "10.9", "12.8", "12.9", "13.9", "16.16", "18.57", "18.58" ] }, { "list": "निराशीः", "role": "supporting", "other_verses_in_list": [ "4.17", "4.21" ] }, { "list": "परिग्रह", "role": "supporting", "other_verses_in_list": [ "4.5", "4.21", "18.53" ] }, { "list": "यतचित्तात्मा", "role": "supporting", "other_verses_in_list": [ "4.21" ] }, { "list": "योगी युञ्जीत सततम्", "role": "supporting", "other_verses_in_list": [ "6.15" ] }, { "list": "सततम्", "role": "supporting", "other_verses_in_list": [ "8.14", "12.13", "12.14" ] } ], "audit_trail": { "substrate_version": "v2.6-frozen", "fitted_weights": { "a": 1.0, "b": 0.01, "e_v": 0.005, "z": 0.2, "h": 0.0, "th": 0.01 }, "corpus_provenance": { "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness", "panel_witnesses": [ "bg-mula", "bg-shankara", "bg-ramanuja", "bg-madhva", "bg-vedantadeshika", "bg-vallabha", "bg-jayatirtha", "bg-anandgiri", "bg-sridhara", "bg-madhusudan" ] }, "extraction_date": "2026-04-21", "score_methodology_documented_at": "Paper 1, Section II.B", "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)", "post_generation_repairs": [ { "date": "2026-05-03", "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)", "scope": "word_by_word[].lemma", "loci": [ "yuñjīta: yuj -> √yuj", "sthitaḥ: sthā -> √sthā", "yata: yam -> √yam" ] } ] }, "so_what_questions": [ "Why does Śaṅkara insist that the two qualifiers 'solitary' and 'in a secluded place' together specifically signal full renunciation (saṃnyāsa) rather than merely recommending a quiet room — and what does that demand of householders who take this verse as a guide?", "Rāmānuja says the yogin must be 'na sa-dvitīyaḥ' — not even accompanied by a second person — yet also places this verse within karma-yoga preparation for bhakti. Can community-based devotional practice (kīrtana, satsaṅga) coexist with this solitude requirement, or does Rāmānuja intend a sequential stage?", "Madhusūdana's three-level taxonomy of distracted mind (kṣipta / mūḍha / vikṣipta) implies that most practitioners are nowhere near eligible for this prescription. At which stage does someone legitimately begin verse 6.10's practice, and what practice precedes it?", "Śrīdhara offers 'nirāhāraḥ' (abstention from food) as an alternative gloss for 'nirāśīḥ' alongside desirelessness. Is this a literal fasting instruction, a metaphor for sense-withdrawal (pratyāhāra), or a textual crux that later commentators corrected?", "All six schools agree on the physical conditions (solitude, stillness) yet radically diverge on the telos: Advaita says it opens jñāna, Dvaita says it perfects dāsya, Puṣṭi-mārga says it is itself prasāda. Does the shared prescription with divergent ends tell us that the verse is teleologically under-determined — or that the schools read different verbs as primary?", "Madhva's bhāṣya is conspicuously brief here. Is that compression a sign that this verse is less contested within his polemical agenda, or does his terse 'manaḥ' gloss for ātman carry a specific anti-Advaita charge?", "The verse gives no timeline (how long in solitude? daily practice or permanent retreat?). Rāmānuja inserts 'ahar-ahaḥ' (day by day) and Madhusūdana specifies 'nirantaram' (without gap). What is at stake in this temporal specification — and which modern practice lineages inherit which reading?" ], "everyday_applications": { "advaita": "Set a hard boundary — one hour each morning before any device or conversation — in which you renounce even the mental 'company' of tasks, plans, and opinions about yourself. Śaṅkara's point is that partial withdrawal still feeds the ego; the hour is worthless unless craving and ownership are also set down. Track whether you are bringing a hidden agenda (even a spiritual one) into the silence, and name it clearly before sitting.", "viśiṣṭādvaita": "Before a devotional practice session, physically move to a space where no task-object (phone, notebook, unfinished project) is visible, and silently declare that every outcome of the next hour belongs to Bhagavān, not you. Rāmānuja's 'nirāśīḥ' means indifference to results even of the practice itself — if the sitting feels dry, that too is Bhagavān's will. The purification is in the disposition, not the feeling.", "dvaita": "Identify the single mental habit most reliably scattering your attention during prayer or work-as-service — a recurring worry, a fantasy, a grievance — and treat its restraint as the day's primary offering to Hari. Madhva's framing: the mind is an instrument that belongs to Hari; letting it run loose is a failure of stewardship, not merely an efficiency problem. Log the distraction pattern for one week without judgment, then bring the log to practice as a confession.", "śuddhādvaita": "When you sit to practice, begin by explicitly acknowledging that any stillness you achieve is Kṛṣṇa's gift, not your technique. If the session is restless, do not redouble effort — instead soften and ask what Kṛṣṇa is showing you through the restlessness. Vallabha's insight: straining to be alone and pure can itself become an obstacle; the posture of grace-receptivity (prasāda-apekṣā) is the real practice under verse 6.10.", "bhakti": "At the end of each day, run a brief audit across the verse's four conditions: Was the mind collected (samāhita) at any point, or entirely reactive? Was there even one hour free of social noise? Did any craving go unexamined? Was any object accumulated that was not needed? Śrīdhara's sequential list (mind → solitude → body restraint → desirelessness → non-possession) implies a diagnostic, not just an aspiration — use it as a daily calibration rather than an impossible standard.", "advaita-bhakti": "Diagnose which of Madhusūdana's three obstructed states (kṣipta — agitated, mūḍha — dull, vikṣipta — partially settled) describes your mind before sitting, then choose your environment accordingly: a genuinely quiet space removes the yoga-pratibandha (obstruction) that even permitted stimuli create. The synthesis move: do not bypass devotion to pursue pure stillness, and do not bypass stillness to perform devotion — the verse demands both, and 'sa yogī paramo mataḥ' (that yogin is supreme) is the reward only when both are present." }, "primary_meaning": "The yogi should dwell in solitude, continuously collect the mind, and hold no craving and no possessions." }